English
English version: Everywhere, they shall attain their desires, With few illnesses and long life, constantly attaining all kinds of dhyana (meditative states). Following this sutra, the body and mind constantly experience happiness. If one can realize this sutra, one's speech karma will be perfectly complete. Such distinct dharmas (teachings), they should be able to follow. If one can realize this sutra, one will uphold all sutras. If one can realize it in this way, as it is said in this sutra. They all know the sutras, all that the Buddhas have spoken, all the words, all the dharmas that have been spoken. If one hears this sutra, then one is apart from words. All dharmas are apart from words. Using words to explain the Dharma, words are not the Dharma, words are not non-Dharma. They, in this sutra, abide in Bodhi (enlightenment). They seek in this, the most renowned thing in the world.' At that time, the Bodhisattva Dvadasakalasamudaya (Two Times No Birth) having spoken this verse, bowed to the World Honored One, circumambulated him three times to the right, and then disappeared from before the Buddha. At that time, among the assembly, there was a Bodhisattva named Anunasamudaya (No Continuation), who said to the Buddha: 'World Honored One! From where did this Bodhisattva Dvadasakalasamudaya come?' The Buddha said: 'He came from Tathata (Suchness), and returns in the same way.' That Bodhisattva said: 'World Honored One! How did he come? And how does he go?' The Buddha said: 'Like a shadow, illusion, dream, mirage, echo, empty space, and like emptiness, no-form, no-wish, no-action, detachment from desire, stillness, no reality, no image, like these aggregates, discriminated and sent forth. Now you tell me, born in all, all sentient beings, all Bodhisattvas, all Buddhas, are also like shadows, illusions, dreams, mirages, echoes, empty space, and like emptiness, no-form, no-wish, no-action, detachment from desire, stillness, Nirvana (extinction of suffering), no reality. All their karmic retributions, and their names, they are all done by us, they and I, all are neither one nor two, neither many nor few, nor are they things, cannot be heard, not jointly complete, without...' --------------------------------------------------------------------------------
Chinese
能见者，无能知者，无能闻者。是故，汝等！从我等听，信解思惟欢喜称善，彼等无量阿僧祇数，行无实已皆不可得，汝等亦不可得，汝等莫以虚妄诽谤我等，莫毁呰我。我等既无，有物无相，无有处所，为他何假须说宁不说胜。若有说者，彼还是如彼，此还是如此，如是遣如遣，如是说已如是来。” 尔时，大众得闻如是句义已，无色心，无出入息，无物染着，彼等于世尊所，一切乐具皆悉遍满。彼等得本念已，作如是言：“此是本性体真实，无所有，无可证，无所识，如是知已，无知故。如是，如是！彼从何处有？不可作名字。” 尔时，于上虚空，有无价宝遍满其间，有菩萨名灭及无出生菩萨，白佛言：“世尊！是何瑞相，此无价宝遍满虚空？” 佛言：“善男子等！有若干菩萨等，闻此无所可证法门得出离已，皆悉已得无生法忍，故现此相。” 尔时，彼诸一切大众皆白佛言：“希有世尊！善巧能学巧方便智，为欲解脱诸众生故。世尊！乃能知此一切无动空无所有，无有众生本性寂静。然今如来为诸众生，辩说诸法一切如影，而能勤劳教化众生。” 佛言：“如是，如是。诸善男子！如汝所说。诸善男子！若无辩说，云何能知影像、幻梦、阳焰、响声及与虚空无相、无愿无作 现代汉语译本：能看见的，就没有能知晓的，没有能听闻的。因此，你们要听我说，要信受理解、思考，欢喜地称赞。那些无量阿僧祇（asamkhya，无数）的修行，实际上都是不可得的，你们也是不可得的。你们不要用虚妄的言语诽谤我们，不要诋毁我们。我们本来就是没有的，是无形无相的，没有处所的，为了他人，又何必一定要说呢？不说反而更好。如果有人说了什么，那还是如他所说的那样，这里还是如此。像这样遣除，像这样说，像这样来。" 当时，大众听闻了这样的句义后，没有了色心，没有了出入息，没有了对事物的染着。他们在世尊那里，一切美好的事物都充满遍布。他们恢复了本来的念头后，这样说道：‘这就是本性体的真实，无所有，无可证，无所识，像这样知道了，也就没有了知。就是这样，就是这样！它从哪里来呢？无法用名字来称呼。’ 当时，在上方的虚空中，有无数珍宝遍满其间，有一位菩萨名叫灭，还有一位菩萨名叫无出生，他们对佛说：‘世尊！这是什么祥瑞的景象，这无数的珍宝遍满虚空？’ 佛说：‘善男子们！有一些菩萨等，听闻了这无所可证的法门而得以出离，都已经获得了无生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的真理的证悟），所以显现出这样的景象。’ 当时，所有的大众都对佛说：‘稀有啊，世尊！您善于学习巧妙的方便智慧，为了想要解脱众生。世尊！您能够知晓这所有不动摇的空无所有，没有众生，本性寂静。然而现在如来为了众生，辩说诸法一切都如影像，却仍然勤劳地教化众生。’ 佛说：‘是的，是的。诸位善男子！正如你们所说。诸位善男子！如果没有辩说，又怎么能知道影像、幻梦、阳焰、响声以及虚空是无相、无愿、无作的呢？’
English
English version: 'The one who sees has no one who knows, and no one who hears. Therefore, you all! Listen to me, believe, understand, contemplate, rejoice, and praise. Those immeasurable asamkhya (countless) practices are all unattainable in reality, and you are also unattainable. You must not slander us with false words, nor should you disparage us. We are originally non-existent, formless and without characteristics, without a place. For the sake of others, why must we speak? It is better not to speak. If someone says something, it is still as he said, and this is still as it is. Thus, dismiss as dismiss, speak as speak, and come as come.' At that time, after the assembly heard these words and their meaning, they were without color-mind, without incoming and outgoing breaths, and without attachment to things. In the presence of the World Honored One, all delightful things were completely filled. After they regained their original thoughts, they said, 'This is the reality of the essential nature, without anything, without anything to prove, without anything to know. Knowing this way, there is no knowing. Thus, thus! Where does it come from? It cannot be named.' At that time, in the upper sky, priceless treasures filled the space. There was a Bodhisattva named Extinction and another Bodhisattva named No-Birth, who said to the Buddha, 'World Honored One! What is this auspicious sign, this priceless treasure filling the sky?' The Buddha said, 'Good men! There are several Bodhisattvas who, having heard this Dharma gate of nothing to be proven and having attained liberation, have all attained the Anutpattika-dharma-ksanti (the realization of the truth of the non-arising and non-ceasing of all dharmas), hence this sign appears.' At that time, all the assembly said to the Buddha, 'Rare is the World Honored One! Skillful in learning skillful expedient wisdom, for the sake of liberating all beings. World Honored One! You are able to know that all this is unmoving emptiness, without anything, without beings, and that the fundamental nature is tranquil. Yet now the Tathagata, for the sake of beings, explains that all dharmas are like shadows, and still diligently teaches and transforms beings.' The Buddha said, 'So it is, so it is. Good men! As you have said. Good men! If there were no explanation, how could one know that images, illusions, mirages, echoes, and the sky are without characteristics, without wishes, and without actions?' -------------------------------------------------------------------------------- 离欲涅槃之法？而为虚妄影像等法？”
Chinese
尔时，以佛威神力故，于上虚空闻如是声：“世尊！何者是彼影形为影？世尊！何者是彼乃至虚妄而为影形？世尊！此一切庄严已具足，法本不假庄严。世尊！譬如画师若画弟子，善学伎能画如来像，具足众相无所缺少。更有金巧师，取最胜金作其金鬘而着顶上，然彼形像倍更端正，为一切众瞻之无厌。世尊！如是，如是。如此法本，具足诸相瞻之无厌。世尊今者更倍庄严。” 说是语已，时佛告彼虚空声言：“譬如巧学幻化之师若幻弟子，善于幻化，幻作男女端正可喜，诸根具足皆共和合，而生子息为作名字。影像幻梦阳焰响声，太虚空等不自在也。无相无愿无作离欲寂灭涅槃，彼虚妄等增长成就。所有作事入深山谷，多有人众各发大声，呼诸影像乃至虚空。彼出声已没而不现，于彼空谷无所染着，彼时众人求是声处了不可得。如是一切诸烦恼等，如实求之亦不可得，如彼阳焰动摇似水而不可饮，如是响声阳焰无形像。” 尔时众中未证法者，闻此说已皆得证法。有二十亿那由他等诸天及人，皆悉得于一切法中无所染着。 尔时，虚空还复出声，诸天人众皆悉见闻：“此唯名字所谓影等，乃至虚妄影像等也。影像幻化其有所问，如来解释于先作证。 现代汉语译本：‘远离欲望，达到涅槃的方法，难道是虚幻不实的影像等法吗？’ 这时，凭借佛的威神力，从上方虚空中传来这样的声音：‘世尊！什么是那些影子的影子？世尊！什么是那些乃至虚妄的影子的形态？世尊！这法本一切庄严已经具足，本来就不需要外加的庄严。世尊！譬如画师如果画弟子像，精通技艺，也能画出如来的形象，具足各种相好，没有丝毫缺少。又有金匠，取用最好的黄金制作金色的头饰戴在佛像的顶上，那佛像就更加端正，让所有人都百看不厌。世尊！就是这样，就是这样。这法本已经具足各种相好，让人百看不厌。世尊现在又加以庄严，就更加殊胜了。’ 说完这些话后，佛告诉虚空中的声音说：‘譬如精通幻术的幻术师如果幻化出弟子，擅长幻化，幻化出端正可喜的男女，诸根完备，和谐相处，并且生儿育女，为他们取名字。影像、幻化、梦境、阳焰、响声，以及太虚空等，都是不自在的。无相、无愿、无作、离欲、寂灭、涅槃，这些虚妄之法增长成就。如果有人在深山峡谷中大声呼喊影像乃至虚空，声音发出后随即消失，不留下任何痕迹，那时人们想要寻找声音的来源，却根本找不到。同样，一切烦恼等，如果如实地去追寻，也是找不到的，就像阳焰晃动，看起来像水却无法饮用，响声和阳焰都没有固定的形状。’ 这时，在场的没有证得果位的人，听了这些话后都证得了果位。有二十亿那由他（数量单位）等诸天和人，都证得了在一切法中不被染着。 这时，虚空中再次发出声音，所有天人和大众都听见并看见：‘这些都只是名字而已，所谓的影子等，乃至虚妄的影像等。对于影像和幻化所提出的问题，如来已经解释并预先作证。’
English
English version: 'Is the method of Nirvana, which is detachment from desire, actually illusory images and such?' At that time, through the Buddha's majestic power, a voice was heard in the upper void: 'World Honored One! What is the shadow of those shadows? World Honored One! What is that which, even illusory, is the form of a shadow? World Honored One! All the adornments of this Dharma-essence are already complete; it does not require additional adornment. World Honored One! For example, if a painter paints a disciple, being skilled in the art, he can also paint the image of the Tathagata (Thus Come One), complete with all the marks and lacking nothing. And if a goldsmith takes the finest gold and makes a golden garland to place on top, that image becomes even more dignified, pleasing all who gaze upon it without weariness. World Honored One! Just so, just so. This Dharma-essence is already complete with all the marks, pleasing all who gaze upon it without weariness. Now, World Honored One, it is even more adorned.' Having spoken these words, the Buddha then said to the voice in the void: 'For example, if a skilled illusionist conjures up a disciple, being adept at illusion, he conjures up handsome and pleasing men and women, with all their faculties complete and harmonious, and they beget children and give them names. Images, illusions, dreams, mirages, echoes, and the great void itself are not self-existent. Non-form, non-desire, non-action, detachment from desire, tranquility, extinction, Nirvana—these illusory things grow and become accomplished. If someone in a deep mountain valley shouts loudly at images and even the void, the sound disappears immediately without a trace, and at that time people want to find the source of the sound but cannot find it at all. Likewise, all afflictions and such, if truly sought, cannot be found, just as a mirage shimmers like water but cannot be drunk, and echoes and mirages have no fixed form.' At that time, those in the assembly who had not yet attained the Dharma, upon hearing these words, all attained the Dharma. Twenty billion nayutas (a unit of large number) of devas (gods) and humans all attained non-attachment to all dharmas (teachings). At that time, the voice in the void reappeared, and all the devas and humans heard and saw: 'These are merely names, the so-called shadows and such, even illusory images and such. Regarding the questions raised about images and illusions, the Tathagata has already explained and testified in advance.' --------------------------------------------------------------------------------
Chinese
”有二十亿诸天人等，闻此法已，皆得决定住于阿耨多罗三藐三菩提中，当为成熟诸众生故而为之友。 尔时，闻持菩萨白佛言：“世尊！当何名此法本？我等云何受持？” 佛言：“此法本名‘诸罪无相无舍’，如是受持；‘如来自在’，如是名持；‘无所有菩萨所问’，如是名持；‘说佛大神通’，如是名持；‘恶心难调怨仇悔过’，如是名持；‘无所有法可示现者’，如是名持；‘非不见一切诸法’，如是名持。” 佛说此经时，其无所有菩萨，及难调怨仇、闻持菩萨，及彼大众、天、人、阿修罗、乾闼婆等，闻佛所说，欢喜奉行。 无所有菩萨经卷第四 现代汉语译本： 有二十亿诸天人等，听闻此法之后，都能够坚定地安住于阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）之中，应当为了成熟一切众生的缘故而成为他们的朋友。 当时，闻持菩萨（Dharanimdhara Bodhisattva）禀告佛说：‘世尊！应当给这部法典起什么名字？我们应当如何受持？’ 佛说：‘这部法典名为‘诸罪无相无舍’，就这样受持；名为‘如来自在’，就这样记住；名为‘无所有菩萨所问’，就这样记住；名为‘说佛大神通’，就这样记住；名为‘恶心难调怨仇悔过’，就这样记住；名为‘无所有法可示现者’，就这样记住；名为‘非不见一切诸法’，就这样记住。’ 佛陀宣说此经时，那位无所有菩萨（Nihsvabhava Bodhisattva），以及难以调伏的怨仇、闻持菩萨（Dharanimdhara Bodhisattva），以及在场的大众、天人、阿修罗（Asura，非天）、乾闼婆（Gandharva，香神）等，听闻佛所说，都欢喜地信受奉行。 《无所有菩萨经》卷第四